共查询到20条相似文献，搜索用时 140 毫秒
1.
郭为藩 《河南师范大学学报(教育科学版)》2008,27(4):43-44
大学生世界观的培养,一方面要靠泛文化环境的生活体验．透过行为主义社会学习论．如班都纳等所强调观察学习来陶冶民胞物与的情怀,并养成对不同文化系统的尊重、了解与宽容态度。泛文化的学习不一定要到实地观察与现场感受．现代媒体信息（如电影、电视节目及新闻刊物专栏报导）亦能激发感同身受的情操．依然是一种观察学习;另一方面,世界观的培养应该透过有系统的课程设计． 相似文献
2.
在今天这个全球化、多元化的时代,宽容往往被看成是一个人在面对异民族、异种族、异宗教、异文化、异语言、异地区、异性取向的人及其生活方式时应有的最重要的美德。但这是有问题的,因为宽容的一个核心要素是对其所宽容的对象有异议,而且如果宽容是一种美德,这样的异议必须要有合理的根据而不是出于自己的偏见,而面对上述意义上与我们不同的人,很显然我们不可能也不应该有任何合理的异议。因此在这方面我们今天真正需要培养的美德不是宽容,而是庄子式的尊重。具有这种美德的人,不仅对其尊重的对象没有异议因而不会干涉其生活,而且在有需要时还会帮助他们过其独特的生活。这种庄子式的尊重不同于有时也被看作是宽容的基础的尊重,因为后者往往只尊重作为人的他者,而不尊重其生活方式,特别是当这种生活方式与自己的生活方式很不相同时。而庄子式的尊重不仅尊重作为人的他者,也尊重其生活方式,即使这种方式与自己的十分不同。 相似文献
3.
马拥军 《华侨大学学报(哲学社会科学版)》2006,(1)
“宽容为本,和而不同”是对吴承业宽容思想的最准确概括。它不仅是一种综合创新的文化理念,而且是一种世界观,无论对于个人的成长,还是对于社会的发展抑或学术的进步,都有积极的作用。 相似文献
4.
陈静 《语文学刊:高等教育版》2011,(2):37-39
网络文化因其独特的视角与方式,日益影响和改变着人们思考方式、交往方式和生活方式,并造成与中国传统文化价值观的激烈碰撞,这是一种历史的必然。传统文化的社会整合功能面临新的冲击。人的社会化途径和进程,人的自我理性世界观的确立以及相应制度和措施都在发生改变,诸多问题日渐显露,成为值得研究的新课题。 相似文献
5.
王益仁 《新乡师范高等专科学校学报》2009,23(3)
个体宽容和制度宽容是宽容研究领域必须注意的两类宽容,它们各自在人类生活中发挥着不同的作用。立足于当代社会、当代多元的生活架构,从个体宽容和制度宽容二者所具有的不同的人性预设、不同的内蕴、不同的维系与提升手段、不同的价值取向、不同的适用历史时期这五个方面,厘清个体宽容和制度宽容各自的边界、支点、合法性以及历史语境,进而揭示宽容研究中不可将个体宽容与制度宽容语境错位,必须在一定的历史语境、社会语境中确定其各自的地位。 相似文献
6.
马拥军 《华侨大学学报(哲学社会科学版)》2006,1(1):10-14
“宽容为本，和而不同”是对吴承业宽容思想的最准确概括。它不仅是一种综合创新的文化理念，而且是一种世界观，无论对于个人的成长，还是对于社会的发展抑或学术的进步，都有积极的作用。 相似文献
7.
从世界观的概念引入科学教育以来,科学世界观的培养日益引起科学教育的重视。科学世界观作为学生在与所生活的社会文化及外在环境的互动交往中,它对周围事物及自然现象的认识、解释与反应所形成的一套自成逻辑的思维方式,影响着学生掌握科学概念、科学方法以及科学情感、态度与价值观。为此,转变学生的科学世界观,成为了促进学生实现概念转变的科学教育的重要途径。学生世界观的转换,与其所生活的社会文化环境息息相关。在当前多元化的科学教育背景下,需要培养学生的探究精神,以形成有意义的科学世界观。 相似文献
8.
培养价值观多元化时代的宽容精神 总被引：1，自引：0，他引：1
在价值观多元化时代,由于存在着众多不可公度的文化体系和道德价值观体系以及由此产生的不同生活方式、生活理想,也由于人类理性的有限性,宽容成为人们和谐共存的需要。因此,学校道德教育应注意培养青少年的宽容精神,但也应明确宽容的限度。 相似文献
9.
大学生消费文化观念与思想政治教育 总被引：21，自引：0，他引：21
随着社会消费水平的提高 ,大学生的生活质量、生活方式和消费文化观念都发生了一定的变化 ,这种变化有积极的一面 ,也有消极的一面。在新时期对大学生加强世界观、人生观、价值观和理想信念教育 ,引导大学生树立正确的消费观念 ,确立健康文明的生活方式 ,是思想政治教育必不可少的重要内容。 相似文献
10.
荷兰的宽容文化在世界上独树一帜,在荷兰形象中具有令人瞩目的地位。在塑造荷兰宽容文化的众多原因中,荷兰历史上不利的自然环境和由此产生的区域自治的传统、中世纪后期包括荷兰在内的整个西欧宗教普遍不宽容的历史及荷兰市镇商品贸易的繁荣与对外交往的频繁,这些都构成了促使荷兰宽容文化产生的重要因素。 相似文献
11.
The aim of this paper is to explore integrative worldview education as a platform for learning from worldviews in a diverse cultural context. This is done by exploring integrative worldview education in a Finnish secondary school context by examining the views of school stakeholders. The stakeholders examined in this article consist of 174 parents of the pupils and a total of six teachers and head teachers from two different lower secondary schools in Helsinki. We use the concept of learning from worldviews to examine the possibilities of the integrative classroom to facilitate learning from both personal and organised worldviews. The results indicate that the stakeholders view integrative worldview education as an important tool for widening the worldview of the pupil. Although the stakeholders view the sensitivity of the teacher as paramount in teaching an integrative classroom, integrative worldview education is also seen as important in offering tools for forging mutual understandings in an ever more complex world of worldviews. 相似文献
12.
Worldviews are not only about whether God exists or whether the world has a purpose. They can contain a lot more, or they can differ in excluding the existence of God and/or a purpose for the world. In this article we define worldviews as answering a variety of worldview questions, which we list. Once this is recognized, it becomes clear that scientific worldviews are also a species of worldviews that should not be dismissed categorically. We then distinguish between the project of constructing a scientific worldview and asking whether science itself has any worldview content. We argue that science, even when it is characterized quite minimally, does have worldview content. This has some important implications for science education, which we draw. 相似文献
13.
The article builds upon a study where students’ relations to science are related to their worldviews and the kind of worldviews
they associate with science. The aim of the study is to deepen our knowledge of how worldview and students’ ways to handle
conflicts between their own worldview and the worldview they associate with science, can add to our understanding of students’
relations to science. Data consists of students’ responses to a questionnaire (N = 47) and to interviews (N = 26). The study shows that for students who have a high ability in science, those who have taken science-intense programmes
in upper secondary school to a higher extent than others have worldviews in accordance with the worldviews they associate
with science. This indicates that students who embrace a worldview different from the one they associate with science tend
to exclude themselves from science/technology programmes in Swedish upper secondary school. In the article the results are
presented through case studies of single individuals. Those students’ reasoning is related to the results for the whole student
group. Implications for science teaching and for further research are discussed. 相似文献
14.
Michael R. Matthews 《Science & Education》2009,18(6-7):641-666
This special issue of Science & Education deals with the theme of ‘Science, Worldviews and Education’. The theme is of particular importance at the present time as many national and provincial education authorities are requiring that students learn about the Nature of Science (NOS) as well as learning science content knowledge and process skills. NOS topics are being written into national and provincial curricula. Such NOS matters give rise to questions about science and worldviews: What is a worldview? Does science have a worldview? Are there specific ontological, epistemological and ethical prerequisites for the conduct of science? Does science lack a worldview but nevertheless have implications for worldviews? How can scientific worldviews be reconciled with seemingly discordant religious and cultural worldviews? In addition to this major curricular impetus for refining understanding of science and worldviews, there are also pressing cultural and social forces that give prominence to questions about science, worldviews and education. There is something of an avalanche of popular literature on the subject that teachers and students are variously engaged by. Additionally the modernisation and science-based industrialisation of huge non-Western populations whose traditional religions and beliefs are different from those that have been associated with orthodox science, make very pressing the questions of whether, and how, science is committed to particular worldviews. Hugh Gauch Jr. provides a long and extensive lead essay in the volume, and 12 philosophers, educators, scientists and theologians having read his paper, then engage with the theme. Hopefully the special issue will contribute to a more informed understanding of the relationship between science, worldviews and education, and provide assistance to teachers who are routinely engaged with the subject. 相似文献
15.
王鸿生 《淮阴师范学院学报(哲学社会科学版)》2012,(4):445-451,559
马克思主义哲学是科学,因为哲学属于人文科学,是现代科学的一部分。科学是一种理性的、全方位的世界观、认识论和方法论,其中包含哲学,但不局限于哲学。人类除了科学之外,还有许多其他世界观。当代文明的世界观是一个丰富的、多层次的体系。从文化性质上看,马克思主义是意识形态而不是科学。科学研究者会有其信仰,但不必言用其信仰指导科学研究。在人类的文明体系中,科学和意识形态的文化性质不同,因而可说它们是人类不同的世界观。 相似文献
16.
College students (n = 292), after completing an American environmental history course, self‐selected, defined and defended their ecological worldview in an ecological autobiography essay that used historic content about different philosophies concerning the environment and natural resource use. The whole sample divided into groups along a spectrum of anthropocentrism to biocentrism with several worldview perspectives that ranged from utilitarian conservationism, which were anthropocentric, to preservationism, which were biocentric. A large group (n = 115), named logical idealists, fell midway in this continuum and expressed conflict with their desires for preserving the environment and their utilitarian lifestyle references. However, another mid‐continuum group, non‐radical environmentalists and ecologists (n = 59), were quite firm in their definition and did not express dissonance with their views, and considered themselves more mainstream environmentalist. The students stated that exposure to different worldviews within contextual content made them more tolerant and understanding of worldviews different from their own. The resulting worldview categories and polarized spread of worldviews have implications for the field of environmental education. 相似文献
17.
18.
Hugh Lacey 《Science & Education》2009,18(6-7):839-860
Scientific activity tends to reflect particular worldviews and their associated value outlooks; and scientific results sometimes have implications for worldviews and the presuppositions of value outlooks. Even so, scientific activity per se neither presupposes nor provides sound rational grounds to accept any worldview or value outlook. Moreover, in virtue of reflecting a suitable variety of worldviews and value outlooks, perhaps including some religious ones, science is better able to further its aim. An extended argument is made that, although the materialist worldview has de facto been widely associated with the development of modern science, the scope of scientific inquiry is improperly limited when constraints, derived from materialism, are generally placed upon admissible scientific theories. Some implications for science education are sketched in the conclusion. 相似文献
19.
Jacomijn C. van der Kooij Doret J. de Ruyter Siebren Miedema 《Religious education (Chicago, Ill.)》2017,112(2):172-184
This article aims to argue that worldview is a useful concept in religious education because of its encompassing character. In the first part of the article three essential characteristics of “worldview” are distinguished: “worldview” includes religious and secular views; a distinction between organized and personal worldviews should be made; and existential questions are a necessary part of “worldview.” The second part of the article demonstrates how two articles about Grimmitt's distinction between learning about and from religion benefit from using “worldview” and how the authors can address their points more clearly by using the concept and its three essential characteristics. 相似文献
20.
Michael J. Reiss 《Science & Education》2009,18(6-7):783-796
This article begins by examining whether ‘science’ and ‘religion’ can better be seen as distinct or related worldviews, focusing particularly on scientific and religious understandings of biodiversity. I then explore how people can see the natural world, depending on their worldview, by looking at two contrasting treatments of penguin behaviour, namely that provided in the film March of the Penguins and in the children’s book And Tango Makes Three. I end by drawing some initial conclusions as to what might and what might not be included about religion in school science lessons. Science educators and teachers need to take account of religious worldviews if some students are better to understand the compass of scientific thinking and some of science’s key conclusions. It is perfectly possible for a science teacher to be respectful of the worldviews that students occupy, even if these are scientifically limited, while clearly and non-apologetically helping them to understand the scientific worldview on a particular issue. 相似文献